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Motivated by India’s political strife, Pi’s parents decide to move the family to Canada; on June 21, 1977, they set sail in a cargo ship, along with a crew and many cages full of zoo creatures. At the beginning of Part Two, the ship is beginning to sink. Pi clings to a lifeboat and encourages a. Aug 08, 2013 what else did Pi lose when the Tsimtsum sank? What did he gain? Pi's full name, Piscine Molitor Patel, was inspired by a Parisian swimming pool that 'the gods would have delighted to swim in.' The shortened form refers to the ratio of a circle's circumference divided by its diameter. Explore the significance of Pi's name. Life of Pi is a novel by Yann Martel. Life of Pi study guide contains a biography of author Yann Martel, literature essays, quiz questions, major themes, characters, and a full summary and analysis.

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'Absurd, macabre, unreliable and sad, deeply sensual in its evoking of smells and sights, the whole trip and the narrator's insanely curious voice suggests Joseph Conrad and Salman Rushdie hallucinating together over the meaning of The Old Man and the Sea and Gulliver's Travels.' Financial Times 'Life of Pi is a great adventure story, the sort that comes along rarely and enters a select canon at once. This would be enough to justify its existence, but it is also rich in metaphysics, beautifully written, moving and funny.' Scotland on Sunday 'This is compelling storytelling, and Martel is always ready to reel in the reader with a well-turned phrase or tasty aside.' Independent
'Here is a writer with a talent as fabulous as the tale that he - and his Pi - have to tell.' Spectator
'An engrossing and beautifully written meditation on God, man and beast. This is a rare gem: a book that you want to immediately re-read.' The List 'Martel has large amounts of intellectual fun with this outrageous fable ... It dramatises and articulates the possibilities of storytelling, which for this writer is a kind of extremist high-wire act.' Observer 'One encounters page after page of images and observations riveting in their precision and insight ... A story to make you believe in the soul-sustaining power of fiction and its human creators, and in the original power of storytellers like Martel.' Los Angeles Times Book Review '[This] enormously loveable novel is suffused with wonder.'
Guardian
'Yann Martel is a vivid and entrancing storyteller.'
Sunday Telegraph
'Martel is dazzling.' Independent on Sunday
'A fabulous romp through an imagination by turns ecstatic, cunning, despairing and resilient, this novel is an impressive achievement ... Martel displays the clever voice and tremendous storytelling skills of an emerging master.' Publishers Weekly 'Impressive enough to make you, as the old man said, believe in God ... Martel has hit on a marvellous notion and revels in elaborating it.' Scotsman 'Life of Pi is a real adventure: brutal, tender, expressive, dramatic and disarmingly funny ... It's difficult to stop reading when the pages run out.' San Francisco Chronicle 'Martel's witty and wise novel, with its echo of William Golding's Pincher Martin, has a teasing plausibility about it that taps into our desire for extraordinary stories that just might be true.' Metro 'Life of Pi could well be the book of the year.' What's On In London
'An impassioned defence of zoos, a death-defying trans-Pacific sea adventure a la Kon-Tiki, and a hilarious shaggy-dog story ... This audacious novel manages to be all of these.' New Yorker 'Readers familiar with Margaret Atwood, Mavis Gallant, Alice Munro, Michael Ondaatje and Carol Shields should learn to make room on the map of contemporary Canadian fiction for the formidable Yann Martel.' Chicago Tribune '[Martel] demonstrates the immense power of the imagination to transform our view with the light twitch of a tiger's tail.' India Today
YANN MARTEL
life of pi
A NOVEL
Edinburgh * London * New York * Melbourne
a mes parents et a mon frere
Contents
Excerpt
Title Page
Dedication
Author's Note
Part One: Toronto And Pondicherry
Chapter One
Chapter Two
Chapter Three
Chapter Four
Chapter Five
Chapter Six
Chapter Seven
Chapter Eight
Chapter Nine
Chapter Ten
Chapter Eleven
Chapter Twelve
Chapter Thirteen
Chapter Fourteen
Chapter Fifteen
Chapter Sixteen
Chapter Seventeen
Chapter Eighteen
Chapter Nineteen
Chapter Twenty
Chapter Twenty-One
Chapter Twenty-Two
Chapter Twenty-Three
Chapter Twenty-Four
Chapter Twenty-Five
Chapter Twenty-Six
Chapter Twenty-Seven
Chapter Twenty-Eight
Chapter Twenty-Nine
Chapter Thirty
Chapter Thirty-One
Chapter Thirty-Two
Chapter Thirty-Three
Chapter Thirty-Four
Chapter Thirty-Five
Chapter Thirty-Six
Part Two: The Pacific Ocean
Chapter Thirty-Seven
Chapter Thirty-Eight
Chapter Thirty-Nine
Chapter Forty
Chapter Forty-One
Chapter Forty-Two
Chapter Forty-Three
Chapter Forty-Four
Chapter Forty-Five
Chapter Forty-Six
Chapter Forty-Seven
Chapter Forty-Eight
Chapter Forty-Nine
Chapter Fifty
Chapter Fifty-One
Chapter Fifty-Two
Chapter Fifty-Three
Chapter Fifty-Four
Chapter Fifty-Five
Chapter Fifty-Six
Chapter Fifty-Seven
Chapter Fifty-Eight
Chapter Fifty-Nine
Chapter Sixty
Chapter Sixty-One
Chapter Sixty-Two
Chapter Sixty-Three
Chapter Sixty-Four
Chapter Sixty-Five
Chapter Sixty-Six
Chapter Sixty-Seven
Chapter Sixty-Eight
Chapter Sixty-Nine
Chapter Seventy
Chapter Seventy-One
Chapter Seventy-Two
Chapter Seventy-Three
Chapter Seventy-Four
Chapter Seventy-Five
Chapter Seventy-Six
Chapter Seventy-Seven
Chapter Seventy-Eight
Chapter Seventy-Nine
Chapter Eighty
Chapter Eighty-One
Chapter Eighty-Two
Chapter Eighty-Three
Chapter Eighty-Four
Chapter Eighty-Five
Chapter Eighty-Six
Chapter Eighty-Seven
Chapter Eighty-Eight
Chapter Eighty-Nine
Chapter Ninety
Chapter Ninety-One
Chapter Ninety-Two
Chapter Ninety-Three
Chapter Ninety-Four
Part Three: Benito Juarez Infirmary, Tomatlan, Mexico
Chapter Ninety-Five
Chapter Ninety-Six
Chapter Ninety-Seven
Chapter Ninety-Eight
Chapter Ninety-Nine
Chapter Hundred
Reading Group Guide
About the Author
Copyright
AUTHOR'S NOTE
This book was born as I was hungry. Let me explain. In the spring of 1996, my second book, a novel, came out in Canada. It didn't fare well. Reviewers were puzzled, or damned it with faint praise. Then readers ignored it. Despite my best efforts at playing the clown or the trapeze artist, the media circus made no difference. The book did not move. Books lined the shelves of bookstores like kids standing in a row to play baseball or soccer, and mine was the gangly, unathletic kid that no one wanted on their team. It vanished quickly and quietly.
The fiasco did not affect me too much. I had already moved on to another story, a novel set in Portugal in 1939. Only I was feeling restless. And I had a little money.
So I flew to Bombay. This is not so illogical if you realize three things: that a stint in India will beat the restlessness out of any living creature; that a little money can go a long way there; and that a novel set in Portugal in 1939 may have very little to do with Portugal in 1939.
I had been to India before, in the north, for five months. On that first trip I had come to the subcontinent completely unprepared. Actually, I had a preparation of one word. When I told a friend who knew the country well of my travel plans, he said casually, 'They speak a funny English in India. They like words like bamboozle.' I remembered his words as my plane started its descent towards Delhi, so the word bamboozle was my one preparation for the rich, noisy, functioning madness of India. I used the word on occasion, and truth be told, it served me well. To a clerk at a train station I said, 'I didn't think the fare would be so expensive. You're not trying to bamboozle me, are you?' He smiled and chanted, 'No sir! There is no bamboozlement here. I have quoted you the correct fare.'
This second time to India I knew better what to expect and I knew what I wanted: I would settle in a hill station and write my novel. I had visions of myself sitting at a table on a large veranda, my notes spread out in front of me next to a steaming cup of tea. Green hills heavy with mists would lie at my feet and the shrill cries of monkeys would fill my ears. The weather would be just right, requiring a light sweater mornings and evenings, and something short-sleeved midday. Thus set up, pen in hand, for the sake of greater truth, I would turn Portugal into a fiction. That's what fiction is about, isn't it, the selective transforming of reality? The twisting of it to bring out its essence? What need did I have to go to Portugal?
The lady who ran the place would tell me stories about the struggle to boot the British out. We would agree on what I was to have for lunch and supper the next day. After my writing day was over, I would go for walks in the rolling hills of the tea estates.
Unfortunately, the novel sputtered, coughed and died. It happened in Matheran, not far from Bombay, a small hill station with some monkeys but no tea estates. It's a misery peculiar to would-be writers. Your theme is good, as are your sentences. Your characters are so ruddy with life they practically need birth certificates. The plot you've mapped out for them is grand, simple and gripping. You've done your research, gathering the facts--historical, social, climatic, culinary--that will give your story its feel of authenticity. The dialogue zips along, crackling with tension. The descriptions burst with colour, contrast and telling detail. Really, your story can only be great. But it all adds up to nothing. In spite of the obvious, shining promise of it, there comes a moment when you realize that the whisper that has been pestering you all along from the back of your mind is speaking the flat, awful truth: it won't work. An element is missing, that spark that brings to life a real story, regardless of whether the history or the food is right. Your story is emotionally dead, that's the crux of it. The discovery is something soul-destroying, I tell you. It leaves you with an aching hunger.
From Matheran I mailed the notes of my failed novel. I mailed them to a fictitious address in Siberia, with a return address, equally fictitious, in Bolivia. After the clerk had stamped the envelope and thrown it into a sorting bin, I sat down, glum and disheartened. 'What now, Tolstoy? What other bright ideas do you have for your life?' I asked myself.
Well, I still had a little money and I was still feeling restless. I got up and walked out of the post office to explore the south of India.
I would have liked to say, 'I'm a doctor,' to those who asked me what I did, doctors being the current purveyors of magic and miracle. But I'm sure we would have had a bus accident around the next bend, and with all eyes fixed on me I would have to explain, amidst the crying and moaning of victims, that I meant in law; then, to their appeal to help them sue the government over the mishap, I would have to confess that as a matter of fact it was a Bachelor's in philosophy; next, to the shouts of what meaning such a bloody tragedy could have, I would have to admit that I had hardly touched Kierkegaard; and so on. I stuck to the humble, bruised truth.
Along the way, here and there, I got the response, 'A writer? Is that so? I have a story for you.' Most times the stories were little more than anecdotes, short of breath and short of life.
I arrived in the town of Pondicherry, a tiny self-governing Union Territory south of Madras, on the coast of Tamil Nadu. In population and size it is an inconsequent part of India--by comparison, Prince Edward Island is a giant within Canada--but history has set it apart. For Pondicherry was once the capital of that most modest of colonial empires, French India. The French would have liked to rival the British, very much so, but the only Raj they managed to get was a handful of small ports. They clung to these for nearly three hundred years. They left Pondicherry in 1954, leaving behind nice white buildings, broad streets at right angles to each other, street names such as rue de la Marine and rue Saint-Louis, and kepis, caps, for the policemen.
I was at the Indian Coffee House, on Nehru Street. It's one big room with green walls and a high ceiling. Fans whirl above you to keep the warm, humid air moving. The place is furnished to capacity with identical square tables, each with its complement of four chairs. You sit where you can, with whoever is at a table. The coffee is good and they serve French toast. Conversation is easy to come by. And so, a spry, bright-eyed elderly man with great shocks of pure white hair was talking to me. I confirmed to him that Canada was cold and that French was indeed spoken in parts of it and that I liked India and so on and so forth--the usual light talk between friendly, curious Indians and foreign backpackers. He took in my line of work with a widening of the eyes and a nodding of the head. It was time to go. I had my hand up, trying to catch my waiter's eye to get the bill.
Then the elderly man said, 'I have a story that will make you believe in God.'
I stopped waving my hand. But I was suspicious. Was this a Jehovah's Witness knocking at my door? 'Does your story take place two thousand years ago in a remote corner of the Roman Empire?' I asked.
'No.'
Was he some sort of Muslim evangelist? 'Does it take place in seventh—century Arabia?'
'No, no. It starts right here in Pondicherry just a few years back, and it ends, I am delighted to tell you, in the very country you come from.'
'And it will make me believe in God?'
'Yes.'
'That's a tall order.'
'Not so tall that you can't reach.'
My waiter appeared. I hesitated for a moment. I ordered two coffees. We introduced ourselves. His name was Francis Adirubasamy. 'Please tell me your story,' I said.
'You must pay proper attention,' he replied.
'I will.' I brought out pen and notepad.
'Tell me, have you been to the botanical garden?' he asked.
'I went yesterday.'
'Did you notice the toy train tracks?'
'Yes, I did.'
'A train still runs on Sundays for the amusement of the children. But it used to run twice an hour every day. Did you take note of the names of the stations?'
'One is called Roseville. It's right next to the rose garden.'
'That's right. And the other?'
'I don't remember.'
'The sign was taken down. The other station was once called Zootown. The toy train had two stops: Roseville and Zootown. Once upon a time there was a zoo in the Pondicherry Botanical Garden.'
He went on. I took notes, the elements of the story. 'You must talk to him,' he said, of the main character. 'I knew him very, very well. He's a grown man now. You must ask him all the questions you want.'
Later, in Toronto, among nine columns of Patels in the phone book, I found him, the main character. My heart pounded as I dialed his phone number. The voice that answered had an Indian lilt to its Canadian accent, light but unmistakable, like a trace of incense in the air. 'That was a very long time ago,' he said. Yet he agreed to meet. We met many times. He showed me the diary he kept during the events. He showed me the yellowed newspaper clippings that made him briefly, obscurely famous. He told me his story. All the while I took notes. Nearly a year later, after considerable difficulties, I received a tape and a report from the Japanese Ministry of Transport. It was as I listened to that tape that I agreed with Mr. Adirubasamy that this was, indeed, a story to make you believe in God.
It seemed natural that Mr. Patel's story should be told mostly in the first person--in his voice and through his eyes. But any inaccuracies or mistakes are mine.
I have a few people to thank. I am most obviously indebted to Mr. Patel. My gratitude to him is as boundless as the Pacific Ocean and I hope that my telling of his tale does not disappoint him. For getting me started on the story, I have Mr. Adirubasamy to thank. For helping me complete it, I am grateful to three officials of exemplary professionalism: Mr. Kazuhiko Oda, lately of the Japanese Embassy in Ottawa; Mr. Hiroshi Watanabe, of Oika Shipping Company; and, especially, Mr. Tomohiro Okamoto, of the Japanese Ministry of Transport, now retired. As for the spark of life, I owe it to Mr. Moacyr Scliar. Lastly, I would like to express my sincere gratitude to that great institution, the Canada Council for the Arts, without whose grant I could not have brought together this story that has nothing to do with Portugal in 1939. If we, citizens, do not support our artists, then we sacrifice our imagination on the altar of crude reality and we end up believing in nothing and having worthless dreams.
PART ONE
Toronto and Pondicherry
CHAPTER 1
My suffering left me sad and gloomy.
Academic study and the steady, mindful practice of religion slowly brought me back to life. I have kept up what some people would consider my strange religious practices. After one year of high school, I attended the University of Toronto and took a double-major Bachelor's degree. My majors were religious studies and zoology. My fourth-year thesis for religious studies concerned certain aspects of the cosmogony theory of Isaac Luria, the great sixteenth-century Kabbalist from Safed. My zoology thesis was a functional analysis of the thyroid gland of the three-toed sloth. I chose the sloth because its demeanour--calm, quiet and introspective--did something to soothe my shattered self.
There are two-toed sloths and there are three-toed sloths, the case being determined by the forepaws of the animals, since all sloths have three claws on their hind paws. I had the great luck one summer of studying the three-toed sloth in situ in the equatorial jungles of Brazil. It is a highly intriguing creature. Its only real habit is indolence. It sleeps or rests on average twenty hours a day. Our team tested the sleep habits of five wild three-toed sloths by placing on their heads, in the early evening after they had fallen asleep, bright red plastic dishes filled with water. We found th
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@Wonderful - 2020-07-31 03:56 Good for student or teens to read in order to learn wonderful !!

Life of pi full text & audioms. scrolls ela classes free

@Wonderful - 2020-07-31 03:56 Good for student or teens to read in order to learn wonderful !!

Life Of Pi Full Text & Audioms. Scrolls Ela Classes -

  1. 1

    Pi argues that Mr. Okamoto and Mr. Chiba should take the “better story” as the true story. Argue that either the first or second story is the “true story.”

    Suggested Answer: Either side can be argued. To argue that the first story is the true story: all characters in the text, even those originally skeptical, and including the author, eventually choose to believe the first story. Pi was greatly experienced with zoo animals, and manages to plausibly explain how he survived with Richard Parker for so long. Similarly, he seems truly depressed about Richard Parker’s desertion, such that it is clear that he, at least, believes his second story. To argue that the second story is the true story: Pi’s main argument to convince the skeptical Mr. Okamoto and Mr. Chiba that the first is true is that it is better, which is irrelevant in an argument about absolute truth.

  2. 2

    Yann Martel has said that the hyena is meant to represent cowardice. Explain how this is true.

    Suggested Answer: The hyena displays many negative qualities, such as greed, stupidity and viciousness, but these qualities can be seen to come from its cowardice. At the beginning of their time in the boat, the hyena whines almost constantly, and is so afraid that it runs in circles until it makes itself sick. Unlike Pi, who even in his desperate fear finds ways to survive, the hyena just kills and eats as much as it can in a panicked state until Richard Parker kills it.

  3. 3

    In what ways does Pi parallel religious belief in God to the zoo?

    Suggested Answer: The main parallel that Pi draws between these two things is the true freedom that both provide, even in seeming to restrict it. He says that detractors argue that zoos restrict animals’ freedom and so make them unhappy, and the rituals and rules of religion can similarly be said to restrict human freedom. Pi argues, however, that zoos, by providing an animal with its survival needs, in fact give that animal as much freedom, for it is content, safe, and wouldn’t want to leave. Similarly, the rules and ritual of religion in fact give people what Pi sees as their spiritual essentials, and thus a more significant kind of freedom.

  4. 4

    Yann Martel has called chapters 21 and 22 essential to the book. Why would this be so?

    Suggested Anwer: These chapters deal explicitly with the promise of Pi’s story’s power given by Mr. Adirubasamy—that it will make the author, and by extension, the reader, believe in God. In chapter 21, that the author has begun to believe is very clear, and chapter 22 underscores Pi’s belief in every atheist’s potential to become a believer. The chapters together also underscore the act of storytelling, which Pi himself relates to a belief in God, by showing the author writing down the words which he then presents to us as Pi’s own—and which are echoed at the end of the story, when Pi convinces Mr. Okamoto to believe in his story, and thus God.

  5. 5

    Both worship of God and survival are hugely important to Pi—which does he give primacy to?

    Suggested Answer: Although Pi claims to have never lost faith in God, this faith clearly becomes less important to him while he is in his desperate fight to survive. Most obviously, he talks about God and his belief much less than in the chapters that deal with his life before and after his ordeal. He becomes to weak to perform his religious rituals with any regularity, but even more, he allows his need to survive to overpower his moral system. That is, he eats meat, kills living animals, and even goes so far as to eat human flesh.

  6. 6

    What are the significance of the stories behind how Pi and Richard Parker got their names?

    Suggested Answer: Both Pi and Richard Parker’s naming stories are related to water—Pi is named for a swimming pool, and Richard Parker’s name was supposed to be Thirsty, because he drank so emphatically. Pi’s water-related name is significant because he is the only member of his family who Mr. Adirubasamy can teach to swim, and although it does not explicitly save him, this ability gives Pi options while he is at sea. That Richard Parker ends up named after a man, rather than Thirsty as he is meant to be, is also significant because although Pi knows the danger of it, he eventually anthropomorphizes Richard Parker and so feels betrayed by him.

  7. 7

    Belief is a major theme in this novel. How are belief in God and belief in a story paralleled in Life of Pi?

    Suggested Answer: Pi parallels the belief in God with the belief in a story by saying that everything in life is a story, because it is seen through a certain perspective, and thus altered by that perspective. If this is the case, he claims that something that doesn’t change factual existence and cannot be determined finally either way can be chosen. Given this, one can, and should, choose the better story, which Pi believes is the story—the life—that includes a belief in God.

  8. 8

    Why is it significant that Pi is blind when he meets the Frenchman?

    Suggested Answer: Pi’s blindness is symbolic in many ways in the episode with the Frenchman. At the end of Life of Pi, Pi tells the Japanese officials that they would believe in the man-eating island if they had seen it, and thus ties belief to sight. Without sight, belief is much more difficult—so much so that Pi assumes he is hallucinating for much of his conversation with the Frenchman. But in the end he is able to believe without sight, an imperative for belief in God. His blindness is also significant because it parallels the literal darkness to the figurative darkness of the scene, which is perhaps the most disturbing of all of Pi’s ordeal.

  9. 9

    Why does Pi give Richard Parker credit for his survival?

    Suggested Answer: Richard Parker provides Pi with two things that are essential to his survival—companionship, and a surmountable obstacle. Although Richard Parker’s presence at first seems like a death sentence, the challenges presented by it are in fact surmountable, as opposed to the loss of his family and the despair that it causes, which Pi can do nothing to alleviate. And although Richard Parker is dangerous, once Pi has tamed him, he does, in the wide open sea, provide a certain kind of companionship, which is deeply important to the utterly alone Pi.

  10. 10

    If each character in Pi’s two stories are paralleled, Orange Juice to Pi’s mother, the hyena to the cook, the sailor to the zebra, and Pi to Richard Parker, what does the Pi in the first story represent?

    Suggested Answer: While Richard Parker in the first story is paralleled to Pi, it can be said that he is paralleled to Pi’s survival instinct, while the Pi in the first story represents Pi’s spirituality and morality. In this way, Pi’s spirituality is able, with much hard work, to exert some control over his survival instinct—at least enough to remain in existence, even when not in control—while the survival instinct remains powerful and dangerous. Pi says that he would not have survived without Richard Parker, and this too is true in the parallel, for Pi’s spirituality and morality needed Pi’s survival instinct to keep his body alive, so that his spirituality could exist as well.